This is a forum devoted to the study of the works of Swami Sri Vedanta
Desika and the other works referred by him. The esoteric aspects of Srivaishnavism
like those contained in his Rahasya Granthas will form the fulcrum of our
studies. Naturally, the Satsangam will be restricted to genuine Srivaishnavas
sincerely committed to the Srivaishnava Satsampradaya as enunciated by
Swami Desika and expounded by our Poorva Acharyas and Present Acharyas
in his tradition.

" The wise man should bring his Guru to the light ( of renown) and should
guard the savored Mantra (teachings) with great care; from the omission
to bring his Guru to light and by revealing the Mantra, he declines in
wealth (of knowledge) and in age (Spiritual standing)"

Kata Smriti I.11.9 makes it clear that " Wisdom concerning the soul
cannot be obtained by the mere exercise of reason but by absolute faith.
Only when it is imparted by another (the Guru), does it lead to the knowledge
which is the means to attaining Moksha"

This obviously means that mere book knowledge can lead us nowhere. It
can only delude us into believing that we are thereby being spiritually
developed, but if we analyze the effect of the study of books on ourselves,
we will find that, at the utmost, it is only our intellect that derives
any benefit from such studies and NOT our inner spirit.

This inadequacy of books to quicken spiritual growth is the reason why,
although almost everyone of us can speak wonderfully on spiritual matters,
when it comes to action and the living of a truly spiritual life, we find
ourselves woefully deficient. To quicken the spirit, the impulse must come
from another soul. The person from whom such impulse comes is called the
'Guru'.

The transmission of this impulse presupposes two entities : A qualified
Guru and a Deserving disciple. There is no doubt about the qualifications
of our Aachaaryas. Only, we have to prove ourselves worthy of their grace.
We have to pledge ourselves to assimilate and strive to live up to the
ideals set forth by them with IMPLICIT FAITH (Prakasayeth) and MORE IMPORTANTLY
NOT REVEALING THEM to those who either have no faith or indulge in disparaging
or misinterpreting the teachings.( Gopayeth)

Lord Krishna advises in Bhagavad Gita 4.34 how one should approach a
Guru:

Learn this knowledge by Prostrating (Pratipadena), by Respectful enquiry
(Pariprasnena- NOT mere Prasnena) and Service (Sevayaa) The wise who see
the truth will teach you knowledge"

Swami Desika instructs in the Acharyakritya Adhikara the selection of
proper students by testing the sincerity and integrity of the prospective
student before imparting to them the traditional teachings. Students found
wanting in these respects should not be admitted for instruction into these
truths. Otherwise, it will be like saying 'Anything is fish that comes
to the net'.

He advises also that one should avoid "liars, eunuchs, misers, mentally
perverse, conceited., those who delight in tormenting others, those who
indulge in vilifying others, those that engage in vain arguments (vitandavada),
atheists (nastikas), those who heckle for the sake of embarrassing demanding
reasons for everything (hytukas), those whose views are distorted (kudhrishti),
prattlers (jalpa), who misinterpret (kuyukta), heretics (pashandis), and
hypocrites who pose to be virtuous but in reality are vile".

Lord Krishna, the Prathama Aachaarya prohibits transmission of these
secrets to those who do not perform their dharmic duties, those who do
not have faith in God, those who are not sincere and eager to learn and
most importantly those who bear ill will or jealousy towards God and therefore
intolerant."

He proceeds to advise as to whom these secrets can be revealed and the
benefits accruing from such revelation. "These secrets can be revealed
only to those devoted to me. Anyone who reveals to such deserving persons
would notice an unfoldment of his own devotion into the state of Parabhakti
and finally secure myself as his reward"

Even among those who possess positive qualities as discerned by the
preceptor by means of appropriate tests, cannot be told unless the would
be student formally petitions to him -in the manner of Arjuna pleading
before the Lord.

Some students who may not have the requisite caliber to assimilate but
are nevertheless sincere in reforming themselves may be instructed the
broad outlines of Tattva, Hita and Uttarakritya without going deeper into
the esoteric meanings enshrined in the great truths.

In Sishyakritya Adhikara, Swami Desikan cautions , inter alia, that
it is equally wrong not to impart guidance to a deserving student.

Due to economic and social constraints, we have crossed the physical
ocean by coming over to lands far off from the place of our Acharyas. But,
this need not deter us from crossing the ocean of Samsara by mentally prostrating
at the feet of our Acharyas and earnestly seeking their guidance like EKALAVYA.

But, Hark!. This does not mean that our Acharyas would demand your thumb
as ' Guru Dakshina' for learning 'in absentia' !. On the other hand, both
the Pontiffs of Ahobila Mutt and Poundarikapuram Andavan Ashramam have
blessed our efforts. They have, in fact, authorized us with their 'mantrakshadas'
to carry on the mission of studying our Siddhanta in the company of Bhagavatas
like you. The 'Srimukhams' granted by them in support of this is attached.

It is, therefore, the endeavor of this group to assimilate the views
as expressed by our Acharyas to the best of our ability, knowledge and
understanding in a true spirit of submission and unquestioning faith and
devotion.

Let us study together, Let us learn together and Let us deserve together
the grace of our Acharyas

Let the Lord protect both of us (who are Guru and Sishya). Let the Lord
nourish both of us.
Let both of us work together with vigour. Let our studies become sharp
and illumined. Let us never be hostile to each other or work at cross-purposes.
Let there be peace. Let there be peace. Let there be peace"

This is to certify that Sri Anbil K Ramaswamy is a disciple of Srimad
Andavan of Poundarikapuram Andavan Asramam, Srirangam.

He has successfully completed the course of training in the study of
the various Hindu Religious Scriptures with specialization in Visishtadvaita
philosophy like Srimad Bhagavad Gita, Sri Bashyam of Srimad Bhagavad Ramanujacharya,
Rahasya Traya Saram and other works of Swami Sri Vedanta Desika and the
Divya Prabhandams of Alwars during the period from 1984 to 1989.

He has also studied under His Holiness, the 45th Jeeyar, the Present
Pontiff of the Ahobila Mutt, Sri Srivatsanga chariar, Principal, Sanskrit
College, Madras and Purisai Sri Krishnamachariar, Editor and Publisher
of " Sri Nrisimhapriya" ( the official journal of the Ahobila Mutt).

He knows the Srivaishnava Sampradaya and has experience in performing
the traditional Tiruvaradhana ( ritual worship), Pujas like Sattumurai
etc., and other religious rites at home and in a temple setting.

We wish him all success in his endeavors in serving Srivaishnava Sampradaya
and guiding other Srivaishnavas in this regard.

This is to inform you that Sri Anbil Ramaswamy is at present in Harrisburg-
PA17111. He is connected with our Mutt for the past 15 years and he had
attended Kalakshepam etc. He is an erudite Scholar. He is propagating our
religion in various parts of America. He is tirelessly working hard for
teaching Vedas, Prabandam and other religious works. He has also published
religious books.

It is no exaggeration if I say that he is a tower for our religion,
especially in States. His contribution to our religion is immense. He is
in constant touch with us and he is carrying out our advises.

He wants to carry on the religious crusade teaching our Sampradayams
to one and all for some more time. This is really a very noble act and
it requires every support from all circles. This will enable him to stay
back and carry on the work of spreading our religion there.

Hence, kindly do the needful as a noble service to Sri Ahobila Mutt.

( By order)

(Sd) SRIKARYAM
( PRIVATE SECRETARY)H.H.THE JEER OF AHOBILA MUTT

3. A WORD OF EXPLANATION

Dear Bhagavatas,
May I submit my reply given in response to the suggestion that I should
' lead' the study group, Sorry for this personal note but I thought that
I should make my position absolutely clear. Dasoham
Anbil Ramaswamy

September10, 1996

Dear Jaganath and other Bhagavatas,

I received your e. mail and thank you for the same. I am always willing
to share with you what little I happen to know with regards Srivaishnavism
and I would deem it a great opportunity to serve the genuine Srivaishnavas
aspiring to know the esoteric nuances of our Siddhanta.

But, what makes me feel humble is your saying that the study will be
'at the feet of Sri Anbil Ramaswamy'. I have always been feeling that after
all, I am a rather ill-equipped student eager to learn in a kind of joint
study with like-minded Bhagavatas like you who seem to be better equipped
and more knowledgeable than my humble self. I have been looking forward
to enriching my own limited understanding in the process.

By no stretch of imagination do I feel qualified to ' lead'. No doubt,
I can' lead a discussion' and benefit by your inputs.

Let me hasten to assure you that I will try to the best of my ability,
knowledge and understanding to place at your disposal unstintingly answers
to questions, which I feel, could be answered by me - but keeping myself
always open to correction.

To those questions, which I cannot readily answer, I can always refer
back to Acharyas who have been munificent in clearing my doubts without
hesitation. But, this will naturally take time and I crave your indulgence
in this regard

Ever at your service,

Dasoham
Anbil Ramaswamy

4. AN INTRODUCTION
TO HINDUISM

To begin from the beginning, we give below (from my book " Hinduism
Rediscovered" ) , the Salient features of Hinduism before taking up the
study of the Rahasya Traya Saram of Swami Sri Vedanta Desika. This will
be followed (in separate series) by subjects like what is Religion?. What
is God?, Who is God?, Where is God?, Karma and Punarjanma , Triguna and
the dietary regimen,Yoga in general, Rajayoga, Gnana Yoga, Karma Yoga and
Bhakti Yoga etc which will help in a better understanding of the various
Adhikaras of Rahasya Traya Saram.

HINDUISM IN A NUTSHELL:A SNEAK PREVIEW OF THE SALIENT FEATURES OF HINDUISM

The Salient features of Hinduism are as follows:-
APAURUSHEYAM (Authorlessness) Hinduism has no single founder, no father
figure like Abraham, Moses, Buddha, Mahavir Jain, Jesus Christ or Muhammad,
no single event or events which started the religion like the exodus or
the genesis. A series of scriptural literature believed to have originated
from what the Hindus call the 'Brahman' (in the neuter gender) but not
created by him either. The 'Vedas' literally 'knowledge' is considered
to exist permanently and after every deluge (Pralaya), 'Brahman' remembered
the texts and taught them to the fourfaced Brahma and through him to succeeding
generations through oral tradition - the 'Auditory' phenomenon. Hinduism
is thus a primordial religion.

AVATAR (Descent) By his supreme will, God can 'descend' from his abode
and 'appear' in any form as if he were a being in flesh and blood. The
perfect God dons an imperfection to show us imperfect beings how to achieve
perfection!.

VIGRAHA ARADHANA (Idol Worship) God is Omnipresent; he is present in all
nature, even in inanimate objects. Any object in the manifest world is
his creation, supported by him, directed by him, controlled by him and
exists at his will and for his pleasure. Mind cannot visualize God (and
consequently worship) in abstraction or isolation. So, he can be worshiped
in any form or material so created, supported, controlled and directed
by him. Just as the Flag is a symbol of a nation's honor and people are
prepared to sacrifice their lives to protect the flag; just as the flag
inspires nations to realize, reveal and uphold their individuality in the
comity of nations - the idol, the icon or even a stone image for the Hindu
is symbolic of his God. In idol worship, it is the attitude that matters,
the attitude of loving devotion (Bhakti), not the ritual as a ritual. Hindus
worship God enshrined IN the idol, not the idol itself AS God.

KARMA (Action theory) The 'Punya'( Spiritual merit) or 'Papa' (Sin) of
every being accumulated by it in its previous births which incidentally
may be innumerable, conditions its future. How one will be born, or will
be happy or miserable depends on the effects of Karma or action performed
during the present life: an inevitable cause and effect syndrome.

PUNARJANMA (Re-Incarnation or Transmigration of Souls) Everything is transient,
impermanent. God is the ONLY reality that is permanent and everlasting.
Every soul in its evolution toward Godhead needs 'reincarnation' to expend
all the 'punyas' and 'papas' accumulated in successive births. Only when
the balance sheet shows a nil balance of both punya and papa can one reach
Godhood. This is closely linked to the Karma (Action Theory) mentioned
above.

PURUSHARTAS ( Objectives of life ) Long before others could even comprehend
the purpose of life, Hinduism had not only identified the answers but had
also classified them as Dharma (Virtue), Artha (Material prosperity), Kama
( Hedonic pleasures ) and Moksha ( Salvation ). The secondary objectives
of Artha and Kama have been adroitly sandwiched between the primary objectives
of Dharma and Moksha. This is to emphasize that they should be regulated
on Dharmic principles, if one wants salvation.

SANATANA DHARMA ( Eternal Virtues ) The basic tenets of good conduct one
should observe in day to day life and those evil tendencies one should
avoid scrupulously to make life worthwhile both individually and socially
is called the Sanatana Dharma. Hinduism is a positive vibrant religion
showing how to live peacefully and die gracefully, if the time comes, when
it comes and is definitely not fatalistic as some believe.

VARNASHRAMA DHARMA (Caste and Stage Systems) The caste system is the most
maligned concept that only Hinduism has dared to 'label' but actually practiced
the world over without such 'labeling'. The origin of the caste system
as it is commonly called, its rationale, the vicissitudes the system had
to pass through and the present status if understood properly would show
that it is not really reprehensive at all as some would have us believe
however, even they find the stage of life system to be natural and logical.

TRIGUNA AND AHARA NIYAMA ( Triple qualities and the Dietary Regimen ) Human
psyche is governed by a mixture of qualities called Satva ( Serenity ),
Rajas ( Vigor ) and Tamas ( Sullenness). Promoting the first, regulating
the second and eliminating the last would ensure proper evolution of the
individual both mentally and physically. A dietary regimen is considered
to be one important discipline to guarantee this evolution, the other being
the control of the physical and mental reflexes. And, Hinduism tenders
sage advice on these aspects.

SAHYAM (Tolerance) Hinduism believes that all religions are true - not
as a matter of strategy but as an article of faith. Therefore, Hinduism
does not encourage hate or distrust and does not indulge in decrying other
faiths as heretical. Hinduism is intolerant of intolerance, since love
is the sheet - anchor of Hinduism. Hinduism does not equate tolerance with
inertia or apathy. Hinduism is also a missionary religion but its mission
is of a different kind. Hinduism never deemed it as its mission to convert
others to its opinions since what matters ultimately is conduct not creed.
At best, Hinduism encourages conscience and adherence to truth. At worst,
it does not equate even errors in judgement or lack of understanding in
others as any moral depravity. This characteristic distinguishes Hinduism
as one directed towards an inner cohesion not on the basis of a regimented
creed but in a unifying binding of sentiments shared by Hindus all over
the world in a common quest for the eternal truths.

EKATVA (Unity in diversity) No particular doctrine, dogma or practice is
central to Hinduism. The extraordinary diversity of Hinduism is the result
of prehistoric, historic and the contemporary situations. Evolution and
assimilation of the Aryan religion not only with those of the native originals
but also with every wave of new elements from far and wide in space and
from time to time has produced an enormous variety of systems, beliefs
and practices. Nevertheless, Hinduism has been and is standing as a rock
as one single religion posing a riddle to the westerner. He is confused
by the diversity found in the polytheism of the masses and confounded by
the unity found in the monotheism of the classes in Hindu Society.

It is the Hindu self - awareness and self - identity that affirms Hinduism
to be a single religious universe. Its richly varied content makes it
a significant and potent force compared with the other religions of the
world. Hinduism is a happy blend of both continuity and change. No single
image could adequately represent so complex an agglomeration as Hinduism.
In Hinduism, there is no room for fanaticism nor is it inflexible in its
assumptions. It never boasts itself as the one and only repository of religious
truths. In fact, several religious beliefs found elsewhere as independent
entities find a harmonious expression in Hinduism. And, this has not been
by any deliberate design or as a matter of diplomacy but is a product of
parallel natural growth.

Nigamanta Maha Desikaya Namah

5. PRAPATTI(Abandon or Absolute Surrender)

Dear Bhagavatas,

It is proposed to give under the title PRAPATTI, a bird' eye view of
Swami Desika's Rahasya Traya Sara in the forthcoming postings. Part 1 covering
upto Chapter 2 of the RTS is given below. You may want to collect the postings
in a single file for your record. I will be grateful for your feedback
and your inputs.

You may feel free to seek clarifications for any doubts. But, it is
felt that the subsequent postings would clear most of them. We will, however,
strive to provide ASAP, answers to those, we believe, are not so covered.

Dasoham
Anbil Ramaswamy

SECTION : 1 : INTRODUCTION

Bhakti and Prapatti are the only means to attain Moksha. Of the two,
Bhakti yoga is difficult to practice what with one or the other of the
strenuous 32 Vidyas in 'Thailadhara' nature with an intensity upgraded
from Para Bhakti to Para Gnana to Parama Bhakti and even so, it can secure
Moksha only to those qualified to practice it and only when all karma is
obliterated by attrition- a process that can take even an interminably
long time- may be over several births .

And, for the one desirous of Moksha assuredly and without delay, the
only easy way is that propounded by Lord Krishna in Bhagavad Gita 18 /
66 in the Charama sloka viz., Prapatti. The word 'Prapatti' is from the
roots 'pra' and 'pat' together meaning 'To drop down', 'To take refuge
with' . Hence, Abandon or Absolute unconditional surrender with the attitude
of personal helplessness at the feet of the Lord. a.k.a. SARANAGATHI. In
Charama sloka (i.e.) the last verse concluding the substantial part of
the Gita discourse (verses following being in the nature of Phalasruti-fruits
realizable on reciting the text)

This does not mean that one should give up one's dharmas and then surrender
to him, as some would have us believe. It only means that because you have
found other means like Bhakti yoga difficult to practice you are unable
to take recourse to them,the only course open to you being surrendering
yourself to me, Do that surrender right here and now. Once you do this
I shall protect you and grant Moksha. And, he asks you not to grieve and
plights his promise to protect..

The most important exponent of the philosophy which recommends Prapatti
is SWAMI SRI VEDANTA DESIKA (1268 a.d to 1369 a.d). He was a critical disputant
who made extensive and intensive research in comparative religions and
proved convincingly especially through his "PARA MADA BANGAM" and "SATHA
DUSHANI" that other philosophies and tenets are worthless FOR A PERSON
DESIROUS OF MOKSHA. He is also known as KAVI-TARKIKA-SIMHA (Lion-king among
poets and rationalist logicians) and VEDANTA-ACHARYA (the preceptor of
Vedanta). In fact, the word Desika itself means a preceptor and the nomenclature
fits him eminently as he was indeed the preceptor par excellence. He was
also known as 'SARVA TANTRA SVATANTRA" meaning master of all arts, crafts
and artifacts.

A prolific writer that he was, he wrote 28 Stotra granthas (Prayers
of praise) 4 Kavya granthas (Epics), 13 Vedanta granthas (Explanatory works),
32 Rahasya granthas (on esoteric truths), 24 Prabandhas in Tamil (Holy
collects) besides 2 Anushtana granthas (Rules for daily observance), as
also a Naataka (Allegorical drama). RAHASYA TRAYA SARA was his magnum opus
which is the sheet anchor of our Siddhanta (Philosophy). As his inimitable
style, spirit, force and import of his presentation cannot be transfused
into the present dissertation, we can at best endeavour to have a glimpse
of his work by following the arrangement of the subject as adopted in his
Rahasya Traya Sara. This work consists of 32 Chapters called Adhikaras
and consists of four parts;
(I) Arthanu Sasana (Ch.1 to 22) enunciates the important concepts of
Tattva, Hita and Purusharta
(ii) Sthrikarana (Ch.23 to 26 ) raises all possible doubts and objections
relating to the previous part and clears them. (iii) Pada-Vakya-Yojana
( Ch 27 to 29) explains the principles of Mulamantra, Dvaya and Charama
Sloka And, (Iv) Sampradaya Parikriya (Ch.30 to 32) deals with the duties
of the preceptor, the duties of the disciples and such other traditional
matters.

SECTION 2 : GURU PARAMPARA SARAM.(The lineage of preceptors)

At the outset, he begins his work with respectful homage to the lineage
of preceptors which commences from the Paramatma himself who is the PRATHAMA
ACHARYA (the first and foremost preceptor). Lord Krishna, an Avatar of
SRI NARAYANA advised ARJUNA on the battlefield of KURUKSHETRA, the gospel
of BHAGAVAD GITA, the most important part of which is the Charama sloka
on which the Siddhanta is based.

Next to him are SRI LAKSHMI (Consort of the Lord), VISHVAKSENA (the
chief of staff and chief advisor in Paramapada).

Then follows NAMMALWAR (also known as SATAKOPA) who is considered the
Chief among the Alwars and Chief among Acharyas who rendered inTamil the
quintessence of the four Vedas in his Tiruviruttam, Tiruvasiriyam, Peria
Tiruvantadi and the great Tiruvoimozhi.

In the lineage of Acharyas who followed are Natha muni, Pundarikaksha,
Ramamisra, Yamuna muni, Mahapurna and Ramanuja muni Of these, the most
renowned are the three Munis known as Munitraya Viz., NATHAMUNI who received
directly from Nammalwar the 4000 hymns and codified them as the Divya Prabandam,YAMUNA
MUNI also known as Alavandar who inaugurated the matrix of Srivaishnavism
and RAMANUJA MUNI also known as Lakshmana Yogi pungava and Emperumanar.
Actually, the Siddhanta came to be known after the last named as Ramanuja
Darsana.

Sri Desika enjoins that it is the primary duty of a disciple to have
absolute faith in and revere the Acharyas as the alter-ego of Paramatma
himself since it is these Acharyas who open up the way to Moksha and maintains
that the deep debt of gratitude to the Gurus can never be requited. It
is only through the Guru's Upadesa (advice) our mental attitude can change,
our vision broadened and we understand better than ever before.-

"Naam theliya odhi theliyaada marai nilangal theliginrome'

The lotus flower while in water blooms on receiving Sun's light. If
the flower were out of water, the sunlight would only scorch and dry it
up and it cannot blossom. So also, only when there is the contact and guidance
of the preceptor ( Aachaarya Sambandam) can the soul evlve and blossom
towards salvation.

SECTION 3 FROM THE RAHASYA TRAYA SARA OFSWAMI SRI VEDANTA
DESIKA

ADHIKARA 1. UPOTKARA ADHIKARA (Introductory)

For the one who desires Moksha (Mumukshu), the very desire can arise
only through a proper Guru and the attainment of this proper Guru itself
is possible only if one or more of the following conditions are satisfied:
(i) God's love
(ii) Good deeds done even by chance
(iii) The gracious glance of God even at the time of birth (Jayamana
Kadaksha) or in Tamil (Karuvile Thiru) (iv) Absence of hatred towards fellow
beings (another way of saying love towards fellow beings)
(v) Willingness to learn the truths
(vi) Association with the virtuous.

Our Vedas have time and again reiterated that essentially the individual
souls are divine and have an inherent right to attain Moksha. But, due
to the dirt of Karma Vasanas they had accumulated over several lives, they
are oblivious of this divinity and stray into the cycle of births and deaths
in a vicious circle of Karma and Punarjanma. Thus, they become confirmed
'Nitya Samsaris' without any hope of redemption. It is only a rare occurance
that due to the factors stated above that an individual soul stumbles on
a Guru who initiates him into the eternal truths and restores him to his
rightful place in Moksha through Bhakti or Prapatti.

To illustrate the importance and the role of the Guru, and the deep
debt of gratitude the emancipated soul owes to the Guru, Swami Desika gives
an illustration thus:
The young crown prince of a king goes with his father on a hunting
expedition to a forest where he gets lost. He is brought up by some huntsmen.
He imbibes the qualities, customs, manners and habits of the tribes forgetting
that he is actually the prince. After some time, he is spotted by a few
courtiers of the king who reveal to him his identity and bring him back
to the king. The king is mightily happy in getting back his dear son whom
he had believed as lost forever. Thanks to the royal servants, the prince
regained his regalia. In the same manner, the Jeevatma that had lost its
identity is restored to its pristine glory through the chance encounter
with the Gurus who are the true servitors of God.

ADHIKARA 2 : SARA NISHKARSHA ADHIKARA(Determination of what is best)

It is these Gurus who instruct a Mumukshu what should be learnt and
what should be ignored as not useful for attaining the goal of Moksha.
Having fixed our objective as the attainment of Moksha, We should carefully
avoid those that are either opposed to or are not conducive to the said
goal.

Indeed, there are innumerable things in this world to know, life is
short and hinderences are many. Therefore, A WISE PERSON
DESIRING MOKSHA
SHOULD PREFER ONLY WHAT ISALWAYS AND UNCONDITIONALLY MOST VALUABLE,
without frittering away time and energy on lesser or even harmful objectives.

The things to be scrupulously avoided are: (i) the philosophies of those
opposed to the Vedas ( like Charvakas, Buddhists, Jains etc.,) and the
philosophies of heretics (like those who accept the Vedas but misinterpret
its contents).These are worthless (Asaara). (ii) the philosophies contained
in Karma khanda of the Vedas because they are only of very little value
(Alpasaara). (iii) That part which deals with the attainment of Svarga
(Heavens) after death though may appear valuable to some- does not lead
to Moksha ( Saara)
(iv) that part which deals with the realization of one's own self (Kaivalya)
and the means to attain thereof, though a little more valuable than (iii)
above is really not conducive to the attainment of Moksha (Saaratara)
(v) What is most valuable is that which deals with the supreme Brahman,
the attainment of this Brahman and the means thereof (Saaratama).